Friday, 2 August 2013

Maulana Mufti Zainul Abideen Elder of Raiwind Markaz Lahore, Pakistan

Zaln-ul-Abideen, Maulana Mufti

born. Rabi'-ul-Oola 5, 1335HI January 1,1917

Born in Marri Indus (Mianwali, Pakistan), he went to school first and passed elementary examination.

He did 'review of Hadees' from Dabhel (India) in 1940. Maulana Shabbir Ahmed Usmani (b. Muharram 10, 130SH/ September 29, 1887 d. Safr 20, 1369H/ December 13, 1949) has been his among his teachers. Tafseer and fiqh have been his special subjects.

He came to the work of Tableegh in about 1943 and attended Hazrat Maulana Muhammad Ilyas RAHMAtullah A"LAIHE in the days of his last illness. He was in the 4th jamii'at which was sent to Sa'udia on July 6, 1947, in order to institute the work of Tableegh over there. Later, he was made the Ameer of Tableeghi Jamd'at in Sa'udia; there he spent about 2 years. He came to Pakistan on April 22, 1950. He became the disciple of Sheikh-ul-Hadess Maulana Muhammad Zakariyya RAIIMATULLAH A'LAIHE in 1944. In 1963, he established Dar-ulUloom Faisalabad (Pakistan). He has been close to Majlis-e-Ah 'rare- Islam as well. He has travelled from country to country in Tableeghi journeys. Human-development, Emaan (Faith) and sincerity are the main topics of his lectures.

He speaks in the light of reason, and very frequently discusses the issue of human rights in the light of Islam and common-sense.

Maulana Zainul abideen was very close to Hazrathji Maulana Inam ul Hassan (ra) and was one of the 10 shura members created by Hazrathji to choose an ameer after him.Although after Hazrathji's death the shura couldnot choose an ameer , instead they made a Faisal of 3 members . Maulana Zainul abideen (ra) always regretted that they could not choose an ameer. Maulana Zainul Abideen was very close to Haji Abdul Wahab Sahab . Maulana many a times used to say the incident that occurred during Partition of India and Pakistan. When it was Publicly announced by British Government about the Partition of India. A Mashwara was conducted about efforts of Tablighi jamaat in Pakistan. Maulana Ilyas(ra) after a very emotional speech asked the members present there as who was ready to serve their life for the efforts of Tabligh in Pakistan, All the people present there were the residents of Current India. After a gap of silence Haji abdul Wahab sahab raised his hand and said that he would dedicate his life for efforts of Tabligh in Pakistan. At that very movement Maulana Zain ul abideen also raised his hand for same Purpose . He used to say that from that very movement i always was a hand behind Haji Abdul Wahab in every Kahir that occured in efforts of Tabligh. He used to regret as what made him delay in raising his hand before Haji sahab. He deeply loved and admired Haji Abdul Wahab though the latter was not even Hafiz or Alim while Former being a renowned Mufti.One of most incident that Maulana Saad (db) used to describe about him was that which occurred at the time of Maulana Ilyas (ra), where in once Mufti Zainul abideen was residing in Markaz Nizamuddin, he was waiting for to lead a Jamaat which was still to be completed, Some members of Jamaat were About to Join After a week . Mufti Zainul abideen took the Permission of Maulana Ilyas(ra) to visit the renowned Khanqa of Maulana Khaeel Saharanpuri, Maulana Ilyas gave him permission but said him to come a day before the rawangi of Jamaat, Mufti sahab went to the Khanqa and was so much involved in the spiritual environment that he forgot to return to markaz on time instead he was late for 3 days. Maulana Ilyas became very worried and wrote a letter to Hazrath Shaik Maulana Zakariya describing the incident of Mufti sahab. Hazrath shaik immediately wrote a letter to Mufti sahab in which the main point was "Inferadi aamaal ke pahaard ijtemai aamaal ke zarrey ke barabar nahi hosaktey, Aap fauri Markaz ko rawana hojaiye" {"The Mountains of Independent deeds are not even equal to the small particles of Group deeds, You must immediately return to markaz" }. Many a times Maulana Saad sahab on visit to Raiwand Markaz during the Annual Raiwand IJTEMA requested mufti Sahab to tell that incident mentioned above. Once Mufti sahab forgot to say that incident and was about to end the bayaan so maulana Saad [who was in his twenties ] came close to him and reminded mufti sahab to please tell the incident before ending the bayaan, mufti sahab smiled at Maulana saad and said that incident before ending the bayaan.

Friday, 31 May 2013

MAULANA ASHRAF ALI THANWI [1280 - 1362 A.H.]
Hakimul Ummat Hazrat Maulana Ashraf Ali Thanwi was born on 5 Rabius Sani 1280 A.H. in the village of Thana Bhawan. He lost his mother at a tender age and was brought up by his father in a fairly affluent background. His father took great pains in teaching Maulana and his younger brother discipline and good character.

From a young age he had a great desire for namaaz. Even whilst playing he used to imitate the namaazis eg. he gathered all his friends shoes, placed them in a line, put one shoe in front of the line and expressed his happiness that the shoes were performing namaaz.

He also had a great desire to give lectures. On his way to the shops he used to enter any masjid, ascend the mimbar and deliver a khutbah. At the age of 12 he began performing tahajjud and other nafl salaats and wazifahs.

His desire for Deen was initiated by his initial ustaad Maulana Fateh Muhammed Sahab(R.A). After learning the basic kitaabs by his uncle and Maulana Fateh Muhammed(R.A) he proceeded to Deoband to complete his studies and qualified at the tender age of 19 or 20 years.

From his student days he became famous for his intelligence and sharp wittedness. He never wasted his time in futile play and amusement. He had such a burning desire to obtain knowledge that he learnt certain kitaabs which he could not study during class times, from his ustaads while they were performing wudhu.

Maulana’s ustaads were all great luminaries of their time. The most important amongst them was Maulana Muhammed Yaqub Sahab(R.A) from whom he achieved the greatest amount of knowledge and spiritual benefit.

He learnt qiraat from the well-known Qari Muhammed Abdullah Saheb Muhajir Makki(R.A) and mastered it to such an extent that it became difficult for the listener to distinguish between the recitation of the student and the teacher.

After qualifying he spent 14 years in Kanpur teaching, writing and propagating to the people. During this period thousands of students quenched their thirst at this “ocean of knowledge”. Although Maulana was still very young, the people of Kanpur respected and honoured him tremendously and it was at that time that he became famous.

His discourses were greatly appreciated and were being printed in the form of booklets. Very few scholars in the history of Islam have had so many of their discourses printed.

During his student days in Deoband he desired to make a pledge on the hands of Maulana Rasheed Ahmed Gangohi(R.A) who refused, saying that it would harm his studies. Maulana then wrote a letter to Hajee Imdadullah(R.A) in Makkah urging him to make Maulana Gangohi accept the pledge. Hajee Imdadullah instead by means of a letter accepted Maulana Thanwi as his disciple. When Maulana Thanwi accompanied his father for haj one year after qualifying he renewed his pledge at the hands of Hajee Imdadullah. After his return from Haj, he continued teaching and propagating while his desire for zikr intensified. He used to deliver lectures while standing 5,6 and sometimes even 7 hours continuously.

In 1315 A.H. he left Kanpur and on the advice of his spiritual mentor Hajee Imadadullah returned to Thana Bhawan. This was all part of the divine plan of the Creator so that the Khanqah of Hajee Imdadullah would once again be reinhabited. This was the termination of the first phase of his life which was devoted more to deeni education.The second phase which began with his return to Thana Bhawan was devoted more to imparting sprititual benefits to the masses.

Maulana has written books in every field whether it be tafseer or tasawwuf, fiqh or tajweed. All his works total more than a thousand. In the field of hadis he did not write any voluminous work directly because he had many assistants. In this way the voluminous “Ila us Sunan” was written under his guidance. Regarding this kitaab he said that if this madressah does no other work besides the writing of this book, it will be a great achievement because it is a unique work.

Perhaps very few Muslim homes do not posses “Behisti Zewar” and “Munajaat e Maqbool”, Two of Maulana’s famous books. His Tafseer “Bayanul Quraan” is unparalleled.”

Maulana Anwar Shah Kashmiri well known for his in-depth knowledge used to say that after reading Bayanul Quraan I developed a desire to read Urdu books. Although Maulana wrote such a large number of books, yet he did not earn a cent from them. All his work was solely for the pleasure of Allah. He has granted full permission to anyone who desires to print his books. Some of his works have been through hundreds of editions. Maulana used to say that Alhamdulillah all the necessary work has been done. The path towards deen has been cleared for centuries. Insha-Allah, my books, discourses and advices will be of assistance in deeni matters for future generations. This is all due to the blessings of Hajee Imdadullah.

On 20 Jamadul Awwal 1346 A.H. whilst performing Fajr Salaat he was inspired about the effects of certain acts. If the Muslims practised these acts, their calamities could be overcome. Consequently Maulana gathered 25 principles and had them printed in a booklet namely “Hayatul Muslimeen” (now available in English). Although Maulana has written over 1000 books, yet he had this to say: “I never had any thought of any of my books being a means of salvation for me. However, with regards to Hayatul Muslimeen, I have a strong feeling it will be a means of my salvation. I regard it as the earning and capital of my entire life.” Maulana Thanwi spent his entire life serving deen in every field. It is for this reason that he has been given the titles Hakimul Ummat and Mujaddid-e-Millat.

After blessing the earth for 83 years with his presence, he passed away on 16 Rajab 1362 A.H. (20 July 1943). Namaze Janazah was performed by Maulana Zafar Ahmad Usmani. Maulana Thanwi was buried in the graveyard – Ishq-Bazaan of Thana Bhawan.

Thursday, 16 May 2013

Maulana Tariq Jameel (Urdu: مولانا طارق جمیل ‎; born 1 January 1953) (also spelled Jamil) is a Sunni Islamic scholar in Pakistan for people who speak Urdu or Hindi and are Muslims. His native town is Tulamba near Mian Channu in Punjab. His father was an agriculturist and was a respected person in his field and the local area. Tariq Jameel was born and raised in Mian Channu. In his childhood he lived a relatively modest life but religion was not a major part of his life and his family in particular. It wasn't until he pursued his MBBS. In Lahore then his focus shifted towards Islam. After completing his Higher Secondary School Education (a.k.a. F.Sc in some regions of Pakistan) in Pre-Medical (Equivalent to A 'Levels') from Government College University, Lahore. He took admission in King Edward Medical University in Lahore. He intended to do his MBBS, but he soon switched to Islamic Education. He then went on to receive Islamic Education from Jamia Arabia, Raiwind (near Lahore), Pakistan where he studied Quran, Hadith, Sharia, Tasawwuf, Logic And Fiqh.

Transition towards Islam

His proclivities Islam grew during hostel life in Lahore and can mainly be attributed to the group members of Tablighi Jamaat who he became friends with during his college life. He regularly delivers lectures and speeches encouraging people to follow Islamic values and principles and put them into practice in their everyday life. He emphasizes non-political, non-violent, non-sectarian Islam.
He has traveled extensively for this cause and delivered thousands of lectures all over the world. To quench his thirst for knowledge, he mastered the ability to understand and fluently speak Arabic and traveled extensively to numerous Islamic countries. His charming appearance combined with a strong voice and a fine ability to deliver religious lectures soon catapulted him to fame and within a few years he became one of the most profound and inspiring preachers of Islam in the Urdu language.

Rise to fame

Due to his sermons and simple and modest lifestyle, Tariq Jameel commands respect from Muslims all over the world. He has a simple, eloquent and distinctive style of explaining the purpose of human life and its creation and often uses scientific examples to support his argument. He has delivered lectures to all types of communities in the society with the attendees being doctors, engineers, professors, businessmen, landlords, government officials, TV/film artists, ministers/politicians and sports celebrities.
His untiring efforts brought real Islamic values in the lives of some of the greatest Pakistani cricketing legends such as Saeed Anwar, Inzamam-ul-Haq, Mohammad Yousuf (cricketer), Saqlain Mushtaq, Mushtaq Ahmed and Saleem Malik. He has also been the main paradigm for Junaid Jamshed[1] since his inspiring volte-face towards Islam. Tariq Jameel is also a student of the late Maulana Muhammad Yousuf Ludhianvi another Deoband scholar.

Islamic teachings

Tariq Jameel's lectures incorporate a wide range of issues of Islam and social concern. He especially emphasizes on self-purification, avoidance of violent ways, observance of Allah orders and to follow the sunnah of Muhammad.
He repeatedly asks Muslims to do Tawba (to be penitent for past sins and to retreat from wrong ways of life-leading) and to come back to the right path leaving the wrong one. He is a critic of "moral degeneration, indecent practices and shamelessness" that have established its stronghold among the young generation of Muslims.

Wednesday, 8 May 2013

b. 1903d. Rajab 12, 1418HI November 14,1999Born in Khera Afghan (Saharanpur, India), he got his early education and did matriculation from Islamia School Saharanpur. After an exchange of letters with Maulana Ashraf Ali Thanvi RAIIMATl!I.LAII .HAIIIE. he got admission in Jaami'a Mazaahir-e-Uloorn, Saharanpur, and completed education in 1360H (1941). Then he got himself attached to Hazrat Maulana Muhammad I1yas RAHMATL1.LAHAUIIIE. He was the ameer of the jamaat which was sent to Sa'udia in 1947 in order to institute the work of Tableegti over there. There he spent the most part of his life. His speeches used to carry aheavenly tone. His contribution in establishing and running the work of Tableegh in the Arab-world is vital.He was famous for his hospitality. His letters in respect of the principles of the work of Tableeg lt are very important, and have been published.
He was the Ameer of Arab after Maulana Obaid ullah Balyavi was called to Nizamuddin . Maulana Sayeed sahab wanted some one along him to overcome the difficulties of work load. Hence after the mashwara Maulana Tariq Jameel Sahab was sent to Arab where he lived and worked with Maulana Sayeed sahab(ra) for nearly ten years. Maulana Tariq Jameel sahab said " I saw none but Maulana Sayeed whose life was very near to the life of sahaaba" he even said " I never tasted a desert(sweet) which one of the Sahabas severed the prophet , but once Maulana Sayeed sahab himself made the same desert and served his friends".
Hazrath Abid Khan sahab(ra) of Hyderabad was on his way for umrah and wanted to meet Maulana Sayeed sahab very desperately , but on the way people (of Hyderabad) in Riyadh requested Abid Khan sahab to deliver a speech and then leave for makkah. Abid khan sahab agreed and was about to deliver the speech but it was announced that Maulana Sayeed sahab passed away. Hazrat Abid Khan sahab became so emotional that when he delivered Bayan 6 people died in the ijteema , Maulana started Bayan after magrib and continued for 3 hours and described the mujahedaas of Sahabas and also described briefly the life of Maulana Sayeed Ahmed Khan sahab.

He used to write many letters to his friends and the people who were considered the Zimmedars of Jamat. Maulana Saad Sahab himself reffers his letters and says his words in Bayans.
This letter sent to Dr. Thanaullah sahab and Dr. Khalid sahab - two elders of the effort in India - actually consists of words of condolences, because two saathis in the Jama'at of Prof. Nadhir Ali Khan sahib passed away in the path of Allah in America. May Allah shower His Blessings on all of them. This letter gives us a good insight into what elders of TJ actually think about sacrificing one's life in the path of Allah and attaining matyrdom as Maulana Sa'eed Ahmad Khan sahab quotes Hadhrat-ji Maulana Ilyas to have said "The heart of every Muslim should harbour the eager desire, that it's my job in this world to seek the oppertunities of attaining martyrdom in the path of Allah. This was the eager desire of all the Sahabah."

Other related points of interest:
- Maulana explains how these physical and mental sacrifices ultimately led to guidance throughout the time of Islam.
- Maulana reveals that many saathis have attained martyrdom in the path of Allah already, especially from the time of Hadhrat-ji Maulana Yusuf . And their graves (similair to those of the Sahabah) can be found in many different countries.

Unfortunately this letter is in Urdu and I don't really have the time to translate it for the benefit of our English-speaking readers. So, if anyone could volunteer it would be appreciated greatly.

Please don't use this thread to bicker and quarrel. And take this letter for what it is and don't try to hijack the effort by going into any extremes. If moderators find it inappropriate, then please at least merge it into the above-mentioned closed thread. But I would prefere to have a own thread for this.

Have u heard that Mawlana Sa'eed Ahmed Khan (RAH) had given bayah to Mawlana Zakariya ( RAH) ?
Most probably not. But this issue was also mentioned in the same book from where Truelife ha quoted.

Along with the Tablig Jamat activities , Mawlana Sa'eed Ahmed Khan (RAH) practised sincerely all the prescribed spiritual exercises ( Wazifa ) and finally got Khilafat from Shaykh Zakariya (RAH).
In the letter 30 where he mentioned the name of Mawlana Ahmed Ali Lahori (RAH) , he mentioned
the need of giving due importance to Sufi Shaykhs ( Pir Mashaykh ).

Wednesday, 1 May 2013

Sheikh Muhammad Yusuf Al-Kandhlawi was born on 25 Jumada I,
1335 H, corresponding to 20 March 1917 at Kandahla in India. His family was
well-known for its Islamic scholarship and total devotion. His father, Sheikh
Muhammad Ilyas Al-Kandhlawi (d. 1943), played an important role in the reform
movement led by two scholars, Ahmad ibn Irfan and Muhammad Ismaeel, both of whom
were to be martyrs. The reform movement aimed to remove all deviation from
people’s beliefs and return them to the pure Islamic faith. Several scholars in
his family studied under Sheikh Abd Al-Azeez ibn Ahmad ibn Abd Al-Raheem
Al-Dahlawi, a highly reputable scholar of Hadith. Indeed the family produced a
long line of famous scholars who were devoted to the study of Hadith and Fiqh,
as well as other Islamic studies.

Paternal lineage:

Maulana Muhammad Yusuf son of Maulana Muhammad Ilyas son of
Maulana Muhammad Ismail son of Shaikh Ghulam Hussein son of Hakim Karim Baksh
son of Hakeem Ghulam Mohi-uddin son of Maulana Muhammad Sajid son of Maulana
Muhammad Faiz son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim
Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad
son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh
Muhammad Fazil son of Shaikh Qutb Shah.

Maternal
lineage:

His mother daughter of Maulvi Rauful Hasan son of
Maulana Zia-ul-Hasan son of Maulana Noorul Hasan son of Maulana Abul Hasan son
of Mufti Ilahi Baksh son of Maulana Shaikhul Islam son of Hakim Qutbuddin son of
Hakim Abdul Qadir son of Maulana Hakeem Muhammad Sharif son of Maulana Hakim
Muhammad Ashraf son of Shaikh Jamal Muhammad Shah son of Shaikh Noor Muhammad
son of Shaikh Baha-uddin Shah son of Maulana Shaikh Muhammad son of Shaikh
Muhammad Fazil son of Shaikh Qutb Shah

The paternal and maternal families
of Maulana Yusuf Saheb come together in Hakeem Muhammad Sharif. Then the family
traces their lineage back to Ameerul Mumineen Hazrat Abu Bakr Siddiq (Radhi
Allahu Anhu). These two families were residing in the villages of Kandhala and
Jinhjana. They were famous for their religiousness, knowledge and piety.

Childhood & Early Education:

Maulana Muhammad Yusuf Saheb was born in such an environment
in which the attainment of piety was the purpose of one and all. The whole
family was ingrained with spirituality and nearness to Allah. It was a family of
Scholars, Huffaz, and Soofia. Memorizing the Quran had been the common practice
of all men and women of this noble family. The women of the house used to keep
themselves busy in the recitation of the Quran, optional prayer, studying of
religious books and rememberance of Allah. Inside the family, there were
numerous renowned scholars.

Scholars such as Maulana Muhammad Saheb,
Maulana Muhammad Yahya, Maulana Muhammad Ilyas, Maulana Muhammad Ihtishamul
Hasan, Maulana Muhammad Zakariyyah were all members of this outstanding family
in which Maulana Yusuf Saheb was nurtured in.

As a young boy, Muhammad Yusuf Al-Kandhlawi showed very early
promise. Indeed, he completed the memorization of the Qur’an when he was only 10
years of age. He then completed his primary education and studied Hadith,
starting with the six main authentic collections, under his father. He then
undertook a more specialized study of Hadith under the distinguished scholars of
Mazahir Al-Uloom, a specialized school which placed particular emphasis on the
study of Hadith, and trained its students in the art of Islamic advocacy. During
his attendance at this school he particularly benefited from studying under his
cousin, Sheikh Muhammad Zakariya Al-Kandhlawi, one of the top scholars of Hadith
in the Muslim world in the twentieth century. He graduated from this school at
the age of 20, in 1355 H.

“The lap of the mother is the child’s first
madrassa (school).” This saying is very true, training of the children at home
forms the foundation of their beliefs, character and personality. The training
and education Maulana Yusuf Saheb had at home was similar to that of the
training the Muslim women in the time of Hazrat Muhammad (SAW) used to give to
their children. Each women of that household was ready to give her son for the
work of Rasulullah (SAW). The stories of the companions of Rasulullah (SAW) had
replaced the fairy tales in those homes. The lesson of the heroic freedom
movement of Maulana Syed Ahmed Shaheed and Shah Ismail Shaheed had become so
common in those homes, that when Maulana Abul Hasan Ali Nadwi wrote the detailed
biography of Hazrat Syed Ahmed Shaheed, Maulana Ilyas Saheb did not find
anything new in that biography.

Maulana Yusuf Saheb memorized the Quran
at the age of ten from Hafiz Imam Khan Mewati. It was a blessing and a bounty of
Allah on Maulana Yusuf Saheb that right from the very beginning the elders of
that time had great concern and interest in him. Maulana Syed Ahmed Saheb
Faizabadi, the elder brother of Hazrat Maulana Syed Hussein Ahmed Madni, sent an
honorary degree to Maulana Yusuf Saheb commemorating his memorization of the
Quran.

Hazrat Maulana Khaleel Ahmed Saheb Saharanpuri, who is the
Khalifah of Hazrat Maulana Rashid Ahmed Gangohi and the Sheikh of Hazrat Maulana
Ilyas Saheb and Maulana Zakariyya Saheb had great affection for the young
Maulana Yusuf Saheb. Although, Maulana Yusuf Saheb was about ten years at the
time of Hazrat Saharanpuri’s death, they had still shared tremendous love.
Maulana Yusuf Saheb would call Hazrat Saharanpuri as “abba” (father in Urdu).
Once, Maulana Yusuf Saheb rejected eating the bread cooked by the servant of
Hazrat Saharanpuri and insisted on eating bread baked by Hazrat Saharanpuri
himself. Hazrat Saharanpuri then went in the kitchen and cooked the bread with
his own hands and fed Maulana Yusuf with his own hands as well.

Dedication to Tableegh & Arabs:

It was his father, Sheikh Muhammad Ilyas Al-Kandhlawi, who
established an organization dedicated to Islamic advocacy. Its members devote a
good portion of their time to travel and educating Muslim people in their faith,
trying also to explain Islam to others. This organization is well known as
Tableegh, or Jama’at Al-Tableegh, with members in many countries of the world.
An important aspect of this organization is that it does not concern itself with
politics in any way. It is dedicated to Islamic propagation and
advocacy.

Sheikh Muhammad Yusuf Al-Kandhlawi began his scholarly career
in teaching and writing. However, after consulting several scholars and figures
of the Tableegh, his father entrusted to him the leadership of Tableegh as he
sensed his approaching death. Al-Kandhlawi dedicated himself to this task which
practically filled every day of his life. He traveled all over the Indian
Subcontinent giving lectures and speeches and holding circles advocating a
return to the pure faith of Islam, which should be implemented in people’s
life.

Al-Kandhlawi believed that the Arabs must always take the leading
role in Islamic advocacy, because they were the people chosen by God for this
task as He revealed His final message in their language. Hence he was keen to
spread his efforts and the Tableegh work to Arab countries.

He also
realized that the best centers to spread this work were Makkah and Madinah,
regularly visited by pilgrims from all over the Muslim world.

Therefore,
he gave particular attention to educating Indian and Pakistani pilgrims,
speaking to them at the ports of Bombay and Karachi, before embarking on their
journey.

He would teach them the proper way of performing their
pilgrimage rituals, and educate them in the need for Islamic advocacy. Thus, he
was able to form groups of advocates from the pilgrims. These groups undertook
the task of speaking to other pilgrims in the Grand Mosques in Makkah and
Madinah. This generated interest among pilgrims of other countries who
approached al-Kandhlawi to send groups to their areas. He responded to their
requests and the Tableegh work began to take roots in several Arab
countries.

Al-Kandhlawi traveled a great deal to promote the Tableegh
work of Islamic advocacy. He made numerous trips to Pakistan where he held
heavily attended functions, which contributed to the Tableegh organization
taking strong roots in that country. His first pilgrimage was in the company of
his father, before he took over the Tableegh. In his second pilgrimage,
undertaken in 1374 H, 1954, in the company of Sheikh Hussain Ahmad Madani, a
famous Hadith scholar, he met many Saudi scholars and discussed with them the
issues and problems of Islamic advocacy and propagation. He made his final
pilgrimage one year before his death, in 1383, where he held an endless series
of meetings with scholars from all over the Muslim world, and was keen to meet
as many Saudi scholars as possible.

Scholarly
Work:

Despite his total dedication to the Tableegh work, which took
much of his time, Al-Kandhlawi was able to write and his writings reflect his
broad knowledge, particularly in Hadith and in the history of the Prophet and
his companions. Two books feature more prominently among his writings. The first
is Amani Al-Ahbar Fi Sharh Ma’ani Al-Athar, which is an annotation of a major
work by Imam Ahmad Al-Tahawi, a famous Egyptian scholar who lived much earlier.
The book is in four large volumes.

However, his book Hayat Al-Sahabah,
which may be translated as The Prophet’s Companions’ Way of Life, has earned
wide acclaim and become essential reading for anyone who wishes to understand
the Islamic way of life or to explain Islam to Muslims and non-Muslims. In this
book, Al-Kandhlawi collects reports mentioned in books of Hadith, history and
biographies about the Prophet himself and his companions.

It highlights
the aspects related to Islamic propagation and advocacy. It thus reflects life
at the time of the Prophet’s companions, and shows their manners, feelings and
thoughts in different situations. The book was published in Arabic in three
volumes many times by different publishers. It has more recently been published,
with annotation, in four large volumes, with two introductions by two highly
reputable scholars, Syed Abu Al-Hasan Ali Nadwi, and Sheikh Abd Al-Fattah Abu
Ghuddah.

Passing Away:

In 1965, Al-Kandhlawi made a long trip to Pakistan, where he
traveled throughout the country, giving a long series of lectures and speeches,
and holding a continuous series of meetings, with people from all strata of
Pakistani society. Although he was not feeling well at the start of his trip, he
continued with his heavy schedule, paying little attention to his deteriorating
condition. On the final day of his trip, he was scheduled to give a major speech
in Lahore, and although he was too ill to give such a speech, he felt that he
could not let people down.

But the speech took its toll of his health.
On finishing it, he was immediately taken to hospital, but he died on his way
there, at the age of 48. His body was airlifted at night to Delhi, where his
funeral was attended by tens of thousands of mourners. May God shower His mercy
on him.

The month hazrathjee died, same was the month when hazarath Maulan Saad Sahab was born.

Thursday, 25 April 2013

Hazrath Maulana Ibrahim Dewala sahab(db) :

Maulana Ibrahim Dewala sahab is one among the senior most ulema and zimmedars of Markaz Nizamuddin. Hailing from Gujrath Maulana Ibrahim dewala devoted himself completely for Nizamuddin under the Amart of Maulan Inamul Hassan Sahab. Till now he is serving his best in the feild of Dawat o Tabligh. His Bayans are simple and intresting with full of Hikmat and ilm. One who listen his Bayan in Nizamuddin can easily understand the importance and Greatness of Dawat o Tabligh. His Bayans are very much liked by people because he says very valuable points which is easy to understand . He always talk about importance of Dawat o Tabligh (with proves in Hadith and Quran) and gives good examples to understand quickly. Whenever Maulan Saad sahab goes away from Nizamuddin( for Hajj or any ijtema), The responsibilty of Mashwara is been handed to maulana. He teaches Tirmizi Shareef in Madrasa Kashif ul uloom(adjacent to markaz) since 25yrs. He is also the Ustad of Maulana saad sahab. Now a days he is very weak and frequently gets ill please do dua for hazrath wellness and his long life so that the ummat can be benifited by such a great man for longf time.

There are some rumors that he left Nizamuddin due to the ikhtilaafat between Maulana Saad and the other ulema present at Nizamuddin. But as said its just a rumor and as far as my sources are concerned he left due to his illness and is desperate to come back to markaz.

During the big argument that occurred at Raiwand Markaz in 2015 , the issue of making new shura created a havoc between the zimmedaars of all worlds . Haji Abdul Wahab sahab on recommendations by many zimmedars across the globe created a new shura without the consent of Maulana Saad . But Maulana Saad (db) was completely against making a International shura , he said that Whole world must follow the guidelines and rules set by Markaz Nizamuddin not by Raiwand and follow that too Not the Ulema and Zimmedars of Markaz but the Mashwara of Markaz Nizamuddin. He said that he would do a mashwara of making a shura restricted to just India that too after returning to Markaz Nizamuddin. After returning to India Maulana Saad(db) during the 3 months Mashwara that is conducted by inviting all the old workers of Indian states (Alhamdulliah in which even i was present), Maulana did a mashwara upon this Issue in which the main key figures were Maulana Saad, Maulana Ibrahim dewala, Maulana Ahmed laat, Maulana Zuhair ul hassan, Maulana yousf, Haji laeeq , Hafiz manzoor and Bhai mushtaq of maharastra, Bhai farooq from karnataka, Professor Khaleel from chennai, Mufti Ba salama from Hyderabad and many 28 others.
In which a Shura of 10 members were selected. But a Zimmedaar from Mewat and Zimmedars from Maharsahtra wanted to add Maulana Yousf (Son of Maulana Saad) also in Shura upon which the heated argument occurred during mashwara to which Maulana Ibrahim dewala stood and lectured in such emotional way that everybody there calmed down. One thing i missed to mention above is When the shura was made by Haji Sahab , many signatures were taken from the great personalities present there even maulana Ahmed laat , Maulana Yaqoob, Maulana Tqriq jameel and 11 such signed on that paper , during that issue Maulana Ibrahim dewala was at Nizamuddin and were given the responsibility of all chores at MArkaz nizamuddin , A phone call was made from raiwand wherein many ulema requested to come him immediately to Raiwand, but he simply refused saying that he was given the responsibilty of markaz by Maulana Saad which he would leave and come only if Maulana saad said him to do so. But Maulana saad said nothing and he didnt went , this is wat a great sign of a Daee , thats how is a Daee a worker of deen who obeys the command of his Ameer and completes the responsibility given to him by mashwara. May Allah give us more benefit from his acts, duas and lectures and reward him with the best of best.

Tuesday, 23 April 2013

Muhammad Taqi Usmani is a Hanafi Islamic scholar from Pakistan. He served as a judge on the Federal Shariat Court of Pakistan from 1981 to 1982 and the Shariat Appellate Bench of the Supreme Court of Pakistan between 1982 and 2002. He is an expert in the fields of Islamic Jurisprudence (fiqh), economics and hadith. He also held a number of positions on the Shariah Boards of prestigious Islamic institutions, and is one of the most influential Islamic authors outside the Middle East.He is the brother of Islamic scholars Muhammad Rafi Usmani, Muhammad Wali Razi, and the late Muhammad Razi Usmani, as well as of the late Urdu poet Muhammad Zaki Kaifi.

Taqi Usmani was born on 5 October 1943 in Deoband, a city in the Saharanpur district of Uttar Pradesh, India.
In 1958, Usmani passed the Fazil-e-Arabi (Arabic language examination) with distinction, administered by the Punjab Board. In 1959 he graduated from the `Alim course at Darul Uloom Karachi.He then specialised in fiqh (Islamic jurisprudence) under the guidance of his father, the Grand Mufti of Pakistan and of Darul Uloom Karachi, Muhammad Shafi, receiving his Takhassus degree (equivalent to a PhD) in fiqh and ifta (issuance of Islamic legal opinions) from Darul Uloom Karachi in 1961, earning the title of Mufti. He graduated from the University of Karachi with a Bachelor of Arts in 1964, then received a Bachelor of Laws with distinction from the University of Karachi in 1967. He received a Master of Arts in Arabic literature, with distinction, from the University of Punjab in 1970.
Usmani received ijaza to teach hadith from Islamic scholars including Muhammad Shafi, Idris Kandhalvi, Muhammad Tayyib, Saleemullah Khan, Rashid Ahmad Ludhianvi, Sahban Mahmud, Zafar Ahmad Usmani, Muhammad Zakariya Kandhalvi, Hasan al-Mahshat, and others.
Usmani pioneered the concept of Islamic banking in Pakistan when he established the Meezan Bank. Usmani has authored a number of books in Arabic, Urdu, and English on Islamic topics in addition to a large number of articles on Islamic banking and finance published in a number of journals and magazines.
In March 2004, United Arab Emirates Vice President and Prime Minister Mohammed bin Rashid Al Maktoum presented an award to Taqi Usmani in recognition of his lifetime service and achievement in Islamic finance during the annual International Islamic Finance Forum (IIFF) in Dubai.
In accordance with the tradition of the scholars of Deoband and recognising the importance of tasawwuf, Usmani's bay'ah was accepted by Abdul Hayy Arifi and Maseehullah Khan. Usmani is currently a mentor to numerous spiritual aspirants all over the world and delivers weekly lectures on self-improvement at Darul Uloom Karachi on Sundays between Asr Salaah and Maghrib Salaah.
He currently teaches Sahih al-Bukhari, fiqh, and Islamic economics at Darul Uloom Karachi and is known for his Islahi Khutbat. He was a key member of a team of scholars which helped declare Ahmadis (Qadianis), as non-Muslims by Pakistan's National Assembly during the era of former Pakistani president, Zulfikar Ali Bhutto, in the 1970s. During the presidency of General Zia ul Haq, he was instrumental in drafting laws pertaining to Hudood, Qisas, and Dayiat. He strongly opposed the Women's Protection Bill. According to him, it was designed to distract attention from issues such as flaws in the law enforcement system
According to a comment piece in The Times, Usmani "believes that aggressive military jihad should be waged by Muslims 'to establish the supremacy of Islam' worldwide." and "Muslims should live peacefully in countries such as Britain, where they have the freedom to practise Islam, only until they gain enough power to engage in battle".[4] On 23 October 2009, he published a response to alleged misrepresentations of his views on Jihad. To a question whether he had issued any fatwas saying “Muslims living in the West conduct violent jihad against the infidels at every opportunity.” he declared: "I never made any such statement either in writing or verbally nor issued any so-called fatwa. Nor is there any sentence to that effect in any of my writings, including “Islam and Modernism”. If this statement is attributed to me in Mr. Norfolk’s interview with me, it is not but a blatant lie, because I never said this during the interview."[5] In Norfolk's piece in The Times this quote was not made. Usmani did write in his book “Islam and Modernism” about aggressive jihad that: “The question is whether aggressive battle is by itself commendable or not. If it is, why should the Muslims stop simply because territorial expansion in these days is regarded as bad? And if it is not commendable, but deplorable, why did Islam not stop it in the past?” and that peace agreements with non-Muslims in power is acceptable if: "If Muslims do not possess the capability of "Jihad with power" agreement may be made till the power is attained.